"We have some interesting evidence from a court chronicle of the Sikh ruler of Kapurthala, Raja Fateh Singh (1785-1836), written in the mid 1830s, showing that, besides the peasantry, the elites too worshipped Sitala Devi. When Fateh Singh as a young prince was afflicted with smallpox the royal family arranged for the worship of the goddess, and on his being cured a thanksgiving ceremony was held in her honour.’ The same court chronicle from where we have this information also describes how in 1807 Maharaja Ranjit Singh and Raja Fateh Singh collectively undertook a pilgrimage to Jwalamukhi, in Kangra district, a shrine associated with sister of Sitala Devi in popular mythology.’ On arriving there they performed all the religious rites. Independently of this source we know that Ranjit Singh gave large amounts of money to the shrine and had its roof gilded in gold."

"In central Punjab, Sitala Devi or the Cool One, the goddess of pustular diseases, was widely worshipped by Sikhs.* She was the eldest of seven sisters, a collectivity of disease goddesses, each of whom was responsible for inflicting and curing a particular disease. Since it was her wrath which caused the dreaded smallpox epidemic, devotees exercised considerable caution to contain her anger. The shrines of Sitala, often called than, which were found in almost every town and village, were frequented only by women and children, as men were not supposed to set foot within them. Represented bya clay image of a naked female riding on a donkey, she was also thought to dwell in the kikkar (Acacia arabica) tree.** It was not uncommon for women to water the roots of the tree in order to cool those suffering from the disease. The principal months during which Sitala was worshipped were April and May, possibly because the smallpox epidemic often erupted during the dry heat of the summer months.’” But devotees could start the worship cycle as early as spring and continue until late summer. The exact choice of months and days of worship varied greatly from region to region and depended on local customary practices. Once the epidemic struck,a series of rituals was undertaken to appease the goddess. Ibbetson, the premier ethnographer of Punjab, recorded these therapeutic rituals in the late nineteenth century: Sitala rides upon a donkey, and grain is given to the donkey and to his master, the potterat the shrine, after having been waved over the head of the child. Fowls, pigs, goats and coconuts are offered, black dogs are fed, and white cocks are waved and let loose. An adult who has recovered from small-pox, shouldlet a pig loose to Sitala, or he will again be attacked. During an attack no offerings are made; and if the epidemic has once seized upon village all worship is discontinued till the disease disappears.”"

"Bhabananda replied, “We recognize no other mother. ‘One’s mother and birthland are greater than heaven itself.’ But we say that our birthland is our mother. We’ve no mothers, fathers, brothers, friends, no wives, children, houses, or homes. All we have is she who is rich in waters, rich in fruit, cooled with the southern airs, verdant with the harvest fair.”"

"Satyendranath's younger brother, Jyotirindranath's poem composed for the Mela the same year ('Rise! 0 rise! children of Bharat') returned to the theme of resistance by portraying Mother India where she is Sickly and withered, a body of skin and bones,While the mighty demons Subjection and Ignorance Suck her blood and wound her soul And selfish Disunity, the monstrous fiend Her fair body into fragments doth hack! ...Behold, the mother sits captive In ignorant darkness, with feet and hands shackled."

"It is only a few religions which have had the courage to say without any reserve, like the Indian, that this enigmatic World-Power is one Deity, one Trinity, to lift up the image of the Force that acts in the world in the figure not only of the beneficent Durga, but of the terrible Kali in her blood-stained dance of destruction and to say, 'This too is the Mother; this also know to be God; this too, if thou hast the strength, adore.' And it is significant that the religion which has had this unflinching honesty and tremendous courage, has succeeded in creating a profound and widespread spirituality such as no other can parallel. For truth is the foundation of real spirituality and courage is its soul."

"… Kali is none other than Brahman — That which is called Brahman is really Kali. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves, or destroys, I call It Sakti or Kali. What you call Brahman, I call Kali."

"Though in Bengal and Orissa, some say, Alakshmi is visualized as an owl seated beside Lakshmi, Alakshmi is a secret goddess, invisible to all. The only way to see her is to have Saraswati, goddess of knowledge and good sense by your side. But Lakshmi will never let Saraswati stay in the same house as her. She will go wherever there is Saraswati and kick her out, making room for Alakshmi. Why does she do that, one wonders. But then one is told that Lakshmi is a whimsical goddess, she does not like to stay in one place too long. By kicking Saraswati out and by getting Alakshmi in, she ensures there is a fight in the house and when there is a fight, wealth invariably moves out of a house."

"Vishnu offers Ganesha his worship by calling him Ekadanta, Heramba, Vighnayaka, Lambodara, Shurpakarna, Gajavaktra and Guhagraja. Praising Ganesha, Radha, the most beloved companion of Sri Krishna recited the mantra."

"...these two [Krishna and Radha], and Sri Radha in particular, are so wonderful. Who can understand them? Even Krishna is bewildered by Radharani, what then can Anantasesa and others know about Her (muhyanti yat surayah)? Land (mrt) turns into water and flows, while water (vari) takes on the character of land and becomes stunned upon hearing the flute of Sri Krishna, which He plays only to attract Sri Radha, whose effulgence (tejah) dims the light of the stars and moon, tejo vari mrdam yatha vinimayo. Among the gopis there are three kinds, those who favor Radha (headed by Lalita), those who serve in the opposition's side (headed by Candravali) and those who take sometimes the side of Radha and sometimes the side of Krishna (headed by Visakha)."

"All the ancient books that refer to Sri Krishna, the name of Sri Radha occurs in:- Brahmavaivarta Purana, Garg Sanhita,Agni Purana,shiv purana,Srimad Devi Buagavatam purana| mahatmya and in the Gita- govindam works of poet [ [Jaideva|Jaidev] ] ,in Jagannathastakam [ [ Sri Adi-Shankaracharya] ] , in Radhikopanishad Rig Veda, Some scholars have brought in Radha again and again in their discourses on “Bhagavata”, even though there is no mention of Radha in the original book."

"The madness of Love—God intoxicated man The allegory of Radha misunderstood The restriction more increase— Lust is the death of love Self is the death of love individual to general."

"There is not the least necessity for teaching the divine Love of Râdhâ and Krishna. Teach them pure devotion to Sitâ-Râm and Hara-Pârvati. See that no mistake is made in this respect. Remember that the episodes of the divine relationship between Radha and Krishna are quite unsuitable for young minds."

"Kama (lust) is blind and leads to hell. Prema is love, it leads to heaven. There is no idea of lust or sympathy in the love of Krishna and Radha. Radha says to Krishna, "If you place your feet on my heart, all lust will vanish"."

"Every one of her forms is specifically female – most distinctly as Radha, Sita and Rukmini who are consorts of various forms of Vishnu. She is prithvi the divine feminine embodied as mother earth... the gods proclaim: You exist as little girls in their childhood, As young women in their youth, And as elderly women in their old age."

"Roman alphabet (IAST): anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah"

"English translation: Among the loving affairs of the gopis, Srimati Radharani's love for Sri Krishna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures."

"Roman alphabet (IAST):devi krsna-mayi prokta radhika para-devata sarva-laksmi-mayi sarva-kantih sammohini para."

"Roman alphabet (IAST): yatha radha priya visnos tasyah kundam priyam tatha sarva-gopisu saivaika visnor atyanta-vallabha."

"Whether you accept Rādhā and Krishna, or not, please do accept their attraction for each other. Try to create that same yearning in your heart for God. Yearning is all you need in order to realize Him."

"It is a classical dance [Odissi], danced mostly by women...It originated in the temples where the composers, singers, and the dancers came together. It centered on the celestial love of Krishna and Radha. At one time it was performed by the Devadasis dedicated to the temples but now it has spread out to the homes and cultural institutions. But the purity is maintained and the essentials are always kept in view."

"In God all natures are possible. But we can see Him only through human nature. We can love Him as we love a man—as father, son. The strongest love in the world is that between man and woman, and that also when it is clandestine. This is typified in the love between Krishna and Radha."

"Take the story of Râdhâ and Krishna in Râsalilâ. The story simply exemplifies the true spirit of a Bhakta, because no love in the world exceeds that existing between a man and a woman. When there is such intense love, there is no fear, no other attachment save that one which binds that pair in an inseparable and all-absorbing bond. But with regard to parents, love is accompanied with fear due to the reverence we have for them. Why should we care whether God created anything or not, what have we to do with the fact that He is our preserver? He is only our Beloved, and we should adore Him devoid all thoughts of fear. A man loves God only when he has no other desire, when he thinks of nothing else and when he is mad after Him. That love which a man has for his beloved can illustrate the love we ought to have for God. Krishna is the God and Radha loves Him; read those books which describe that story, and then you can imagine the way you should love God. But how many understand this? How can people who are vicious to their very core and have no idea of what morality is understand all this?"

"In literature, Radha emerged fully as a goddess from the twelfth century AD onwards and she is one of the central figures in the poetry of Vidyapati, who places her as a cosmic queen. One of the creation accounts describes how Krishna divides himself into two parts, one of which is Radha. They make love for an age and their sweat and heavy breathing become the world's oceans and winds. Radha gives birth to the golden egg of the universe, which floats on the primal waters for a year until the god Vishnu emerges."

"In all the stories of Krishna's youth Radha is given the most prominent place and in dances, known as Raas-lila dances. Radha is invariably shown dancing together with Krishna while all other cowgirls are only seen moving in circle around the two."

"Among the eternal associates of the Lord the gopis are the most exalted, and among the gopis Srimati Radharani is the best. It has been mentioned in the narration of the Skanda Purana that out of many thousands of gopis, 16,000 are prominent. Out of these, 108 are important, and out of 108, eight are principal. Out of eight gopis, Radharani and Candravali are chief, and out of these two Srimati Radharani is superior."

"English translation: Just as Srimati Radharani is most dear to Sri Krisna, Her bathing place known [Radha-kunda] is also dear to Him. Among all the gopis, Srimati Radharani is supermost and very dear to Lord Krishna."

"English translation: When the gopis began to talk among themselves, they said, 'Dear friends, the gopi (Sri Radha) who has been taken away by Krishna to a secluded place must have worshiped the Lord more than anyone else.'"

"Krishna the beautiful aspect of God. Love crystallises into blueness. Blue colour is expressive of intense love. Solomon saw "Krishna". Here Krishna came to be seen by all. Even now, when you get love, you see Radha. Become Radha and be saved. There is no other way."

"God became Krishna and Râdhâ — Love flows in thousands of coils. Whoso wants, takes it. Love flows in thousands of coils — The tide of love and loving past, And fills the soul with bliss and joy!"

"In Caitanya Charitamrta (Adi-Lila 4.56), Krishnadas Kaviraj Goswami says, "Radha Krishna Ek Atma, Dui Dui Dehadari, Anyaoone Vilase Rasasvadana Kori". This means that both Radha and Krishna are one soul who take the form of two individual bodies so that they can cherish different mood of love (rasa)."

"Krishna, the Avatar of Vishnu is worshipped throughout India in many ways. The actual meaning of Krishna is “The Dark One”. Krishna’s popular consort’s name is Radha."

"In the later centuries' accounts probably during the tenth and twelfth century, a cowherd girl named Radha came into great prominence as the constant lover and companion of Krishna. She was the daughter of Vrishbhanu and Kirtida. This woman fell madly in love with Krishna and became immortal. Now her image can be seen side by side with Krishna in most of the temples."

"These days this episode is given a philosophical meaning stating that Radha represents the soul while Krishna represents God. Thus Radha' s love means yearning of the soul for merger with the Almighty."

"She [Lakshmi] is reincarnated with each of his other avatars — thus beside Rama she becomes Sita, said to have been born from a furrow, and with Krisna she is first Radha, then Rukmini."

"Roman alphabet (IAST):ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih goloka eva nivasaty akhilatma-bhuto govindam adi-purusam tam aham bhajami."

"English translation: I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa."

"English translation: The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krsna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

"Roman alphabet (IAST):inhara madhye radhara prema--'sadhya-siromani' yanhara mahima sarva-sastrete vakhani."

"Radha’s elevated status, her role as a cosmic queen equal to or superior Krishna giving her a central role in the cosmogony in the Brahma Vaivarta Purana...As creator of the universe we find Radha playing a role that is extremely atypical of her earlier history, the role of a mother. In the Brahma Vaivarta Purana, however, she is often called by names that suggest that her motherly role, vis-à-vis the created world. She is called mother of Vishnu, mother of the world, and mother of all."

"As per the message, Krishna arrived there in his chariot. Rukmini’s mother handed her over to Krishna. Krishna and Rukmini left in his chariot. The news spread. Rukmi was furious. Jarasandha, Saluva, Sisupala and Dhandhavakra started fighting with Krishna. They wanted to kill him and take Rukmini back. Krishna won the battle and they were defeated disgracefully. He arrived at Dwarka with Rukmini. He married her amidst the joy of earth dwellers as well as celestials."

"The wedding arrangements continued. Rukmini was getting upset as the time for wedding approached. Her mother consoled her. She was decorated like a bride. She went with her friends to Durga's temple. Her mother went along with them."

"Krishna was seated with his wife Rukmini. Saint Narada visited him. Krishna greeted him with great warmth."

"The Councillors did not want to go against Rukmi. The father could also not refuse. As they could not argue against Rukmi, they all kept quiet. Rukmi sent a message to Sihshupala immediately. He also took care of the marriage arrangements. But, Rukmini was very sad as she had dreamt of Krishna as her husband. She started crying at her fate. Her friends tried to console her. Her mother asked her to pray to Krishna and surrender to his will. Then they heard a celestial voice: "Dear girl, don't worry! Send a good messenger to Dwaraka, Krishna will come and take you away in a chariot." Rukmini was pleased. She sent for a special messenger."

"I cannot give my sister in marriage to one who plays on the flute. He has no spate status. I had like her to marry Shishupala, the king of Cheddi"

"When the next day dawned, Shishupala arrived in his chariot with his friends. Jarasandha and Saluva accompanied him. Rukmi received them with open hands and was very thrilled."

"I've brought the Parijatha flower, from the celestial world, and I'd like to give it to you."

"Lifting the princess onto His chariot, whose flag bore the emblem of Garuda, Lord Madhava drove back the circle of kings. With Balarama in the lead, He slowly exited, like a lion removing his prey from the midst of jackals."

"On the pretext of the procession, Rukmini displayed her beauty for Krishna alone. Slowly she advanced the two moving lotus-whorls of her feet, awaiting the arrival of the Supreme Lord. With the fingernails of her left hand she pushed some strands of hair away from her face and shyly looked from the corners of her eyes at the kings standing before her. At that moment she saw Krishna. Then, while His enemies looked on, the Lord seized the princess, who was eager to mount His chariot."

"Rukmini was a great beauty, and the daughter of the king of Vidarbha. She was also very clever. When she was of a marriageable age, her father king Bheeshmaka, summoned his ministers and asked them to suggest suitable alliances. They recommended Vasudeva’s son Krishna as suitable groom."

"The King [Bhishmaka], upon hearing that Krishna and Balarama had come and were eager to witness his daughter's wedding, went forth with abundant offerings to greet Them as music resounded."